My dear——,—I am glad for your own sake that your tract is withdrawn; you will perhaps, ere I write this, have received a letter from me. Its effect I had no fear of, for the simple reason that it wholly gave up all the principles brethren meet on, and would be judged by every intelligent brother.
The loose brethren have done so pretty generally. I could give you very easily an account of all those you speak of, but feel it is better to avoid speaking of individuals. The question is not whether they are logically in precisely the same position as the blasphemers, but whether their position justifies their not being received to communion. They are not according to scripture “a new lump,” if they acquiesce in evil in their midst, not clear of the committed sin. So jealous is the apostle as to the truth, that a simple friendly adieu makes a man partaker of his evil deeds, how much more a wilful, determined reception of them into communion—one of the pastors holding most of the blasphemous doctrines, and when the loose brethren pretended that Bethesda had changed, and acted in discipline, C. declared they had not, and that as far as he knew, they would do the same in like case, and that he did not know a single person at Bethesda who held Mr. N. for a heretic. This was Mr. Craik’s published statement long after the matter had happened. It was the open support of blasphemy, and the breach took place by an effort on the part of neutrals to force us to go on with B., as they openly stated and I personally know.
There is no such thing as members of a local church or not local in scripture, but members of Christ, a totally different idea; he speaks of foot, hand, eye, etc., you have only to read the whole passage (1 Cor. 12), and not a shadow of doubt can remain. Members are members of Christ, whatever —— may mean; but it cannot have the meaning you put upon it, as it does not apply to what they were members of. But now as regards the Seven churches, they are neither the unity of the body, nor directions how to act from the Head by the apostle, but judgment by Christ on their state (I get positive directions for my conduct in 2 Timothy), Christ’s judicial estimate of the whole, and what He will do if they do not repent: and this has been used to shew we are to acquiesce in things as they are —if so, with everything, and exercise no discipline at all, for none is spoken of. But it is Christ’s judgment of the state of things. That is found very clearly stated elsewhere. Hence it is commonly taken, and I doubt not rightly for the history of the Church at large, to the end of Popery, and the end of Protestantism. Your use of it would go to allow all evil in an assembly, fornication, communion with idols and all else, and so it has been used.
As to “ad infinitum,” it is a mere bugbear; whatever associates itself with evil, be it three or three thousand or three million, is on the same ground. If I associate myself with a principle of action, what matter how many assemblies are engaged in it, if they are so? Besides, it is a denial of the unity of the body. I know of so many assemblies, discipline in one is discipline in all, and the denial of this shews plainly enough where you have all got. This is the whole question. B. is partaker thus in the guilt in question, if another gathering is in communion with it, receive from it as it is, goes to it, they are one: if fifty do it, they are one. I cannot own them as assemblies of God as a ‘guarantee for integrity in one coming from them. I can make a difference between misleaders and misled, and allow for ignorance, but that is not the question. I sigh over those ensnared by the unfaithfulness of others, but I find them soon corrupted in principle. I have seen none where integrity has not suffered by having to say to it. Mr. Bewley, urging reconciliation, writes a pamphlet blaming us, and told me that Mr. Craik was a decided heretic, and ought to have been put out; and when I said, Why then do you blame me for not going there when he was not put out? I do not blame you at all, he replied, and then goes on to do his best to condemn us. I sigh over ensnared ones, but I am sick of this falseness which characterises all that are in it. ——says popery is all wrong, and stays in it. Episcopal and Presbyterian ministers say the state of things is all wrong, and stay in it. This is a system destructive to conscience and the habit of excusing evil is ruinous to the soul. “Holy,” “True” (Rev. 3:7), I find characterises Christ in His relationship to the church He approves to the end. The whole question is, Is the church of God to maintain the truth in unity? My experience of the opposite system in the States in all shapes has made me firmer than ever in the path of what is called exclusiveness —exclusion of false doctrine and false practice, in contrast with protecting and excusing it.
Yours affectionately in the Lord.
I do not the least confine discipline to the Table; where persons deliberately take up the loose principle, I have nothing to say to them in divine things anywhere—could not say grace at table with them, and am of course blamed for exclusiveness.
Canada, 1873.
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My dear Brother,—If you knew my occupations, you would not be surprised that I do not write to you very often. Readings, lectures, besides visits daily, to say nothing of letters, tract-writing, printing; and other people asking me to look over articles for publication, etc. But I have not forgotten Springfield and the work in the States. Indeed, it is quite clear that since the last year the Lord has begun to work in a more especial way there. This may lead to more opposition and attacks; but that always comes, and if all are only simple, faithful and quiet, firm in walk, but gracious in ways with them, it will, though hindering those who have not faith, only work for blessing. The rapid coming on of the last days in Europe is evident; indeed, all are alarmed who think, if not settled in the kingdom which cannot be moved. When I was young, men were asleep; now a strong tide towards Popery, and in young England, as they say, infidelity active and unshamed; outward prosperity plenty, and, thank God, peace around, but all, morally speaking, undermining; the governmental tendency in France towards Popery, so here, and in strong efforts in Spain; but a violent radical opposition inside, and all outside the Roman empire against strongly: Protestantism gone within: our work to gather the saints and preach the gospel to sinners—the established church helpless, the dissenters more infidel than anything else, but the path of the Christian simple and clear.
The brethren, thank God, are peaceful, and generally going on happily, and spreading, with nothing very salient. I only dread the world for them. They are, in a certain sense, quite apart from it, but it is constantly to be watched against. Still we have a great deal to be thankful for… But I have heard also how your dear —— is ill. The Lord has seen good, dear brother, to visit you sorely, but His love never fails, and whom He loves He chastens. We count on Him, not to have this world our rest—God forbid—but for sure unfailing love, and ever watching over us. Not a sparrow falls to the ground without our Father. He withdraws not His eyes from the righteous. He must wean us if He will use us, and make us know ourselves too. Our part is to be very near Him, that a lowly heart is judged in everything by the light as He is in it, for there we are placed—walk in peace, and serve directly from Himself, come out from Him, to others. This is true service; indeed, if it be not thus, service is a danger to ourselves.
I hope, if my strength be spared, to see America again. I have work here for a while: but, if the Lord will, the States, which occupy my heart much, may occupy me in service yet too. But all is in His hands; my comfort in calls everywhere is that there is one who loves the church and nourishes and cherishes it as a man his own flesh. May He keep you and all the dear brethren very near Himself; with a single eye, the whole body is full of light. The Lord be with all the dear brethren.
Your affectionate brother in Christ.
[1874.]
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* * * I have had much on my mind, the question of those converted coming out confessedly in the unity of the body; and truth naturally comes in. The two services in these days are distinct, though they meet in one point.
At the beginning, power was at the centre, and gathered into a known and sole centre or unity. If a person refused to come into it, he was still outside, and not owned as a Christian at all. Now, in Christendom, the unity of the body, and divine life and holiness being owned, the gathering into this is of persons already externally Christians—perhaps really—and who leave the present recognised, though false centres, and go “outside the camp.” In the meanwhile, a mass of persons, who are called Christians, have not life at all—are not saved, and they are evangelised to save their souls, pretty much without any reference to gathering at all. The question is, putting these things together.
We began by (being already Christians) meeting, leaving the camp, and then set about evangelising with activity, and with pretty widespread blessing, which has extended over a pretty large part of the Continent. Since then considerable activity has existed in seeking souls, as in Canada and elsewhere, a good deal independently of our position in these last days, and the character of the gospel had not much connection with it. Hence the work of gathering had to be superadded. Without saying there were none converted (at our first coming out and preaching) which did not come out, for I have known such; still, it generally took that character. We had reading meetings of all sorts of Christians, but one after another they came out, and others seeing it, were afraid to come, and they for some years dropped off. Since then they have been found in various places. But where there was no mention of church questions or principles, the kind of full gospel I refer to made people come out. They could not stand the services they heard elsewhere, and the gospel itself laid the basis. Besides, many got hold of these truths who did not come out. But this preaching of redemption and unity made a difficulty sometimes for those who felt deeply we were in the last days, at the kind of gospel which knew nothing beyond a soul getting safe, and with little depth of action on the conscience, so as to make them look out for the right path; and this was often the case. It was getting safe an immense thing, I grant—the essential thing; and for my own part, I have never preached separation, or what are called brethren’s principles, but sought to bring needed truth to the soul where it was: if any person hated sectarianism it was myself: but I have a deep feeling of a Christian’s being not of the world, and that we are in “the last days.” For this very reason God allows all manner of activity for conversion, and I thank Him for it.
What I look for, dear brother, for myself, is, that those who are separated and gathered shew a life and detachment from the world, which is itself a testimony; otherwise the gospel with them, will sink into the common stream; others will gather the fruits perhaps. It is a choice of views, not separation to God. Next, that the gospel act freely on consciences, and being “bought with a price,” and thereby being so utterly outside the camp oneself, that it may tell on those preached to. Then I believe our path is to bring to each soul the truth that soul needs, leaving the result to God. Amongst the gathered ones, and in intercourse as God furnishes occasion, the truth-of the Church and its manifestation on earth will come out, and the presence of the Holy Ghost, unbelief in which is the great cause of the state of the professing church. Not to gain numbers, but to profit souls, according to Christ’s own heart for them—this is the great point; and so God will gather, and gather the consciences and faith of souls, and these by grace firmly. If opposition is violent, Paul’s path at Ephesus may help to guide.
[1873.]
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Dearest Brother,—You will perhaps be surprised to hear me say I do not like answering you (I do not say writing). I believe all is in such confusion in the church, and I so thoroughly prefer dwelling on Christ to ordinances, that I have no comfort in speaking of them, and specially of this; as our real work as to this is to get Christians clear practically of a great corrupt baptised body—to which, the Lord’s supper helps; and the bringing them into it such as it is (though till judged it is owned of God—not practically) does not present itself in thinking [of it] with attraction. I believe they should be; but as a child ought to come home to his Father’s house, yet if the house be in disorder morally, there is not satisfaction in thinking of it, even though right, and we should be glad as to him to see him return. The word of God remains the same, as Christ calls the temple His Father’s house, though man had made it a den of thieves. I am the rather disinclined to take the subject up, not to trouble any brother’s conscience. Indeed, the only counsel I ever gave was to be baptised because the person thought he ought, ——’s brother, of Cork, and he never was, the Baptist minister so put it in the place of Christ it drove him from it. I have answered when asked, but never sought to persuade any —only Quakers and unbaptised I have told that I thought they ought to be.
You have given the true reasons for not re-baptising: if it is initiatory, and reception into the house or public professing assembly on earth, you cannot introduce him if he has been. If this has been bond fide done, done with this object, hence called christening, it is done; and a second service cannot be this, but only on the ground of being declaratory and obedience, which you yourself reject, as indeed baptising brethren themselves do generally now, and which are clearly unscriptural The only question then is, are the children of believers entitled to be so received? Now the rejecting them as infants was clearly not God’s way of old, nor Christ’s mind. It is the question, are they entitled to be received into the habitation of God by the Spirit, or are they to be left in the world of which Satan is prince? Now in Matthew the general character of infants in God’s sight is clearly stated: their angels behold the face of His Father. It is not His will that one should perish, and that referred to His Saving like a lost sheep. This clearly refers to infants as such, not those who have as Christians a character like them —it would be poverty itself as to them; He had the child in His arms. It is said this is not baptism. Clearly not. But it is not merely or at all Jewish, “of such is the kingdom of heaven.” Now the kingdom of heaven was not then set up; now it is, and such belong to it. They are of it, and ought to be admitted to its privileges. I know no administrative entrance to it on earth but baptism. It was the prescribed order down on earth. But when I come to 1 Corinthians 7:14, I think I get the question specifically decided. It is directly the subject. If a Jew married a Gentile he was profaned (not profane, a profane thing cannot be profaned) and was to send away his wife and children (see Ezra and Nehemiah): was it so under grace? No, the converse; the unbeliever was sanctified (opposite to profaned, not holy) and the children were holy, to be received, not cut off. Hence the word is “unclean,” the force of which as precluding approach to the house of Jehovah in Israel is well known. There is a place where God sets His blessings besides individual conversion, I mean down here. Thus Romans 11 and the sacramental place on earth (1 Cor. 10) answers to this in Judaism; hence, as you recognise, special judgment on it, and it is called the house of God, though spoiled with false doctrine in man’s hand, still judged as God’s house and temple, though wood and hay and stubble be in it. Without this indeed there could not be apostasy. Hence the Lord, and the faith (not personal, but the “one faith”) and baptism are associated. In the baptism of a child there is plain testimony to the need of Christ’s death for its admission. I trust you will not press ——’s conscience the least. Should you even feel bound to do it, leave her quite at liberty not even to be present if she is not free, or a mere looker on if she wish to be it. Your own conscience God will direct. Take it quietly for yourself and for her. I trust and pray, nor do I doubt His goodness, that the gracious Lord will be with her in her hour of need, and may He give her to rest as a child in His arms, and trust His gracious care…
The brethren here are getting on very happily, freshly and unitedly. I am not uneasy about ——: uphill work is good work.
[1873.]
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My dear Brother,—I was very glad to hear you were getting on happily. As to the question you refer to, it is one which exercised the brethren early in their career, but I think they have all settled pretty positively in the conviction that all the saints will be with Christ at His coming. I cannot object to the statement, that the crown of righteousness is laid up for those who love His appearing, nor that in fact He will appear to those that look for Him. But the parable of the wise and foolish virgins gives me the comfortable assurance, that the Lord will wake up to expect Him those that have oil in their lamps, and even many will be aroused to activity who have not.
There is another thing that, at the time the question was mooted, acted on my judgment: all who are really members of His body must be with Him. You cannot divide the body. Again, if forming part of the bride they must be there, and it is clear that whoever has the Holy Ghost is of the body: “By one Spirit we have all been baptised into one body.” Further, I read in 1 Corinthians 15, “they that are Christ’s at his coming,” so those that sleep in Jesus in 1 Thessalonians 14; and when one thinks of the resurrection, it seems impossible to confine it, for scarce one would be raised. How few saints comparatively have died since the Lord’s coming was scripturally preached. If it merely applied to those that are alive at the time, I have no great objection, because I believe God will wake them up. But I cannot believe that the foolish virgins who have no oil in their vessels, and to whom the Lord says, “I know you not,” are true Christians. That worldly minded Christians may go through tribulation (not “the great tribulation”) to separate them from the world and make them expect Christ is very possible and very probable, but that is only God’s faithful care over His children, what is needed for their good and deliverance as such. The great tribulation is either Jewish as in Matthew xxiv., or over the whole world after the church is gone (Rev. vii.); with neither of these has the church to do. The unity of the body seems to me to make the exclusion of saints now and heretofore who have not seen the Lord’s coming, from a part in that blessing, untenable; but saying that only those waiting for Him when He comes is not; only that I find that He wakes up the saints in time before He comes, that they may be ready.
Here the doors are wide open, everything breaking up ecclesiastically, and men at their wits’ ends as to popery and infidelity—an imbecility in the ecclesiastical governors that is inconceivable. The brethren, thank God, are in peace generally, and their testimony of more importance daily from the state of things. M. is seeking communion; America may have done him good, in making him feel what carelessness as to heresy is.
Your affectionate brother in Christ.
[Date uncertain.]
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Dear Brother,—I have not my dictionary, so you must bear with my Italian this time. We are “children, of God by faith in Christ Jesus”; but here he speaks of Christians, so that it is impossible for us to separate the condition of the child of God and the possession of faith.
What you have already quoted is a clear proof that Peter was a believer. “Ye are clean.” (John 15:3.) He adds likewise what renders the passage stronger in chapter13, “Ye are clean, but not all,” speaking of Judas, who betrayed Him. This is not all: the Lord prayed that Peter’s faith should not fail, and so it was. He had faith then, and that as we learn in Matthew 16, through the revelation of the Father Himself. Election has nothing to do with it—it is true that it is before the foundation of the world—the being clean has much. It confounds the new birth and the sealing, “After that ye believed ye were sealed with that Holy Spirit of promise.” (Eph. 1:13.) “The Holy Ghost was not yet given, because that Jesus was not yet glorified.” (John 7:39.) But the passage in Galatians marks clearly the difference between new birth and sealing. “Ye are,” chapter 3:26 tells us, “all children of God by faith in Christ Jesus.” Then (chap. 4:6), “Because ye are sons, God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father.” “Because ye are sons,” not in order that ye may be; it could not be more clear.
But our brother does not yet know the meaning of sealing: God does not seal an unbeliever, a sinner, in his natural condition. This would be impossible. He will receive such an one in His grace; then He seals him. Further, the new life is not the Holy Ghost, or we should be an incarnation of the Holy Ghost; this would be nonsense simply. “That which is born of the Spirit is spirit,” but it is not the Spirit, who is God. But when the Holy Ghost dwells in us, our bodies are temples of the Holy Ghost. (1 Cor. 6) The difference is of all importance. The Holy Ghost acts in us, through the word, to produce the new birth, but it is one thing to build a house, and another to dwell in it. When he says that a Christian could not deny Jesus, he forgets that Peter’s faith did not fail at this juncture because the Lord had prayed for him, and then He looked at him at the right moment. His will was not in it, but he had to learn the lesson of his own weakness. We are not born again without the Holy Ghost; but His work and His indwelling are two distinct things. People confound His operation and His coming. The Son of God created the world, but He did not come until His incarnation. The Holy Ghost has wrought from the beginning; He wrought in creation; but He did not come till the day of Pentecost. The Lord said, that if He went away He would send Him, but if He did not go away He would not come. Man must be in the glory, redemption having been accomplished, before the Holy Ghost could be given to believers, because the Holy Ghost is received by believers only. Now we are children of God by faith, and as we have seen; because we are sons the Spirit of the Son is given to us. (See also Acts 2:38; 5:32.)
Your affectionate brother.
Leeds, July 2nd, 1873.
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To the same.]
[From the Italian.
Dear Brother,—I have no place after Hyde. I did indeed think of going to New Zealand, but our brother Mr. Wigram is to go there on the 25th instant; it is therefore possible that I may not go, but I am not sure about it. If not, I shall probably go to the United States, but not before next summer; I hope meanwhile to visit the north of England, and perhaps Scotland. I may go to Italy possibly, but I cannot say just now.
As to the question: the Old Testament saints were born of God, but they could not call themselves children of God, because, redemption not being accomplished, the Spirit of adoption was not given; they could not take that position. The word is clear on this point. This is the force of John 1:12. Those who, through grace, being born of God, received Christ, received right (authority) to take the position of children. Also the Epistle to the Galatians explains the difference fully and clearly, “The heir, as long as he is a child, differeth nothing from a servant, though he be lord of all… But when the fulness of the time was come, God sent forth His Son… that we might receive the adoption [of sons]. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.” (Gal. 4:1-7.) “Wherefore thou art no more a servant, but a son”; then (Gal. 3:26) “Ye are all the children of God by faith in Christ Jesus.” The difference between saints under the old covenant and Christians is therefore clearly explained in the word.
You must not be frightened at the large number at Ryde: we were from 500 to 600 at Manchester; if we are 1,000 (of which I am not at all sure) at Ryde, the difference is not much. In both cases it is not really a conference, but lectures (discourses). I use the opportunity to see many (brethren; the truth also is spread amongst many.
Your affectionate brother.
July, 1873.
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[From the French.
* * * We must pray the Lord of the harvest that He may send forth labourers into His harvest. In this matter we have never had more than just our heads above water. It is more devotedness which is lacking. There are—I know it to be the case—brothers who would be more useful in the work, if only they were more devoted. They are absorbed by something else, and this not only distracts them from the work, but when they do set themselves to it, there is not that maturity, that furnished condition of soul, that knowledge of hearts, and of the way in which the word suits itself to their needs, which gives value to ministry. (See 1 Tim. 4:15.) It is not that one might not, if one were to keep quietly in one place, be busy about some occupation, manual or otherwise; Paul was so indeed; but let the heart be in the work, not in a worldly object…
Everywhere, spite of the general confusion, where a positive gospel, a gospel of full grace, is preached, there are listeners. We have a kingdom which cannot be shaken. Things not seen seem to me more real than they have ever been, as in like manner does the revelation of grace in the life of the Lord here below; the pains which He takes to assure us of His love, the way in which He puts us in the same relationship as Himself with His Father, while the Holy Spirit at the same time always presents Him to us as Son of God, in the dignity of His Person: divine knowledge, divine power over creation (Matt. 17:24-27), but at the same time “us,” “me and thee.”
In Matthew 3 we have the pattern of our place through redemption; but does Jesus look above, and is He changed into the likeness of what He beholds, from glory to glory? By no means. Heaven opens upon Him to behold Him; and then, “My Father and your Father, my God and your God.” This is our bread come down from heaven, and now He has gone back to heaven to prepare a place for us, and we shall see Him as He is, He who has so loved us.
Ryde, July 24th, 1873.
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Dear Miss——,—I hardly know whether it is worth while to answer what is merely teaching ignorance; besides, the book is not published. What shall I say to arguments which teach the perilous days of the last times (where I am to turn away from hypocritical profession) to be the great tribulation, which if God did not shorten, no flesh would be saved; which confounds the great tribulation of all nations (Rev. 7) with the tribulation marked by the setting up the abomination of desolation on which those in Judea are warned to flee to the mountains; which takes Luke 21:25, 26 for the church’s tribulation where they see the Son of man coming, when it is positively revealed that when Christ appears we shall appear with Him; which admits the difference of the church here, but supposes that after death they will be brought into the same condition; which quotes passages referring to being sons to prove that they are the same body, with which it has nothing to do? The whole object is to set aside the church, and from the universal cause, ignorance of their own place in it—making union by faith, with which it has nothing to do; not seeing that there was no Head to be united to in the Old Testament; confounds the acting of the Holy Ghost with His coming; takes up the Hebrews to shew what the church is, which never speaks of the church (save in chap. 12 prophetically, and there distinctively from Old Testament saints) but of saints on earth in trial, and Christ, a separate person, in heaven. Was ever a greater olla podrida than page 15, quoting Hebrews 12:22 to prove the Old Testament saints are the church, when verse 23 makes them a distinct set? Page 27 proves he has no idea at all of the body, quoting passages which say we are sons and heirs, Abraham’s seed, which is individual, as if it touched the question of one body.
In page 30 you have the formal denial of the whole doctrine of the church of God as taught by Paul, to set up independent churches, free to act in separate responsibility. This is the object of the book, to deny the church. It is the flat denial of 1 Corinthians 12 and other passages. The whole book indeed is Mr. N.’s system, and it is perhaps well that the connection of loose brethren with it should come clearly out. The book has one only object and unbelieving source, as his had—the denial of the church of God, the very truth God is specifically bringing out, with the present expectation of the Lord; a truth which is identical with the presence of the Holy Ghost here, as distinguished from His operation—as the Son was here in Christ on earth distinct from His divine working at all times. Of course if I swamp the present distinctive truth of God, I put the New Testament saints on a footing with the Old, because my own faith does not go beyond it. But ignorance is a different thing from denial. Mr. N.’s and Mr. W.’s are the denial as to this of what God is specially bringing to light. Page 30 is the formal denial of God’s truth. The church was an organised visible society on earth: to deny it is to deny the plain word of God: that sin has disorganised it, alas! I do not question. There are a mass of suppositions put out as truth, of which I take no notice. It is a tentative to bring up again the denial of God’s truth, which I am sure the Lord will frustrate. Deniers of the truth may be glad of it, to their loss.
Sincerely yours in the Lord.
Ventnor, August 4th, 1873.
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My dear Brother,—I was moving about in the blessed Lord’s work, so that I did not get yours for two or three days after you would have expected. Your going on in this work was a matter of much exercise of soul to me—if I can say much of any such—not merely as to your going, but also because generally hitherto (save among the poor negroes in the West Indies, which is hardly that) God has not favoured an attempt by brethren outside the Babylon they have been a witness in. Two attempts were made, besides helping others, and both failed in result from, I believe, different causes—one from death from the country fever in Syria when the language was learned…
Your affectionate brother in Christ.
Bath, August 11th, 1873.
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* * * I do not think that the promises refer to prayers offered up one for another only, though this is a large part of the cases put forward in scripture: “pray one for another,” “for me also,” “labouring earnestly for you in prayers,” and many others; but the prayer of faith is not confined to this. There are prayers for opening the door for the gospel and for all men. If it be not the prayer of positive faith, we are told in all things to present our requests to God, but then the answer is, or may be only, that God’s peace which passes all understanding shall keep our hearts and minds through Christ Jesus. For the prayer of faith, or rather the promise to it, there are certain limits as to the certainty of answer, such as “in my name,” “according to his will,” “if ye abide in me, and my words abide in you, ye shall ask what ye will,” “if two of you shall agree”; besides what stops prayer, as a sin unto death. But then I see no limits put to the expectation of faith if God gives it. If it be my will asking amiss to consume it on my lusts, I cannot expect an answer. But the Lord contemplates the giving of faith and certainty of answer for drying up of the fig-tree or removing a mountain, and whatever I can ask believing, I receive it. This is a very important principle.
But first, as to the limits on which formal promise of answer rests besides special faith. The first passage I may refer to is “If we ask anything according to his will he heareth us… and we know that we have the petitions.” This supposes the demand according to His will, and then we can reckon on His power accomplishing it. This is the general christian confidence, a great boon to be assured of the acting of Him who is Almighty in the way of His will. Next it is said, “If ye abide in me and my words abide in you, ye shall ask what ye will.” Here I do not doubt there was special reference to the twelve; but in principle it applies to all Christians. Where the mind is formed by the words of Christ, when they abide in one who lives in dependence on and confidence in Hun—one thus abiding in Him, having Him in spirit, and his mind guided by Christ’s word, his will is (so to speak) Christ’s—he asks what he will, and it will come.
Another case is where any two are agreed: here individual will is set aside. It is where Christians have a common desire and agree to present it to God. The deliberate formal agreement supposes a common christian mind, and it will be done. So, when I ask, coming for what I can attach Christ’s name to, under His auspices, the Father will do it. Here, I doubt not too, the twelve are specially in view; still it is in principle every Christian. A man cannot in faith bring Christ’s name attached to his lusts; and all these statements suppose the disciple and faith, as James expressly teaches us, and indeed the Lord Himself.
But there are other statements which cast us more generally on the goodness of God, His interest in us, and shew that, where faith is in exercise, the answer will be there: “All things whatsoever ye shall ask in prayer, believing ye shall receive.” This supposes faith and intimacy, so to speak, with God. The heart is supposed to be in His interests, and then, if there is faith as a grain of mustard seed, a mountain goes. I do not doubt this kind of faith was much more when any, as the apostles, felt themselves interested in God’s cause, identified with Him and it on the earth; but there is no limit to it. Where such faith is, such answer will be; and God is as much occupied now with the details of blessing for us as for the great deeds of those days. It might be more palpable, more concentrated too then, but not more true. Not a sparrow falls now without Him more than then; and the effectual fervent prayer of a righteous man availing much is ever true: only we must, so to speak, put ourselves with God, for those to whom these things were said were identified with Him in His interests on the earth. This gave their prayers of course a peculiar place; but then if faith (that is, the operation of His Spirit and grace) brings me into His interest now even in details, the promise is there, and we can reckon on God and His power exercised in love now as then. There is no limit: only it is the working of His Spirit in us, and hence faith that reckons on the answer.
Presenting our requests, subject to His will, is always right. Of this we have an example even in Gethsemane; so Paul for his thorn in the flesh. And the answer will be more glorious and blessed than the request, even when it does not as asked answer it. See John 12 and Ps. 132: so Psalm 21, and even Paul’s request about the thorn. Let us trust His love, and this will not come short, and if He has given us faith to expect a specific answer, bless God for it. Only our will must not come in; even if it was answered (this was the case of the quails), but as a rule not, as James teaches. But where there is earnest faith, God will surely hear, though He may give us safeguards against our own will in it.
[1873.]
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My dear Brother,—I find in general that people do not know what they mean by original sin. Is it a taint, as evil in nature, or a relative state with God? For instance, it is said, “By one man’s disobedience many were made sinners.” But it is never said Christ has entirely put away sin in any sense. He came once in the end of the world “to put away sin.” But the result is not yet produced. Faith knows it is effectual and rejoices. But the Holy Ghost convicts the world of sin because they believe not in Jesus, so that there they are—sin increased upon them by the death of Christ. But I repeat, it is never said Christ has put away sin. He has done the work that does it, so that in the new heavens and new earth righteousness will dwell. So that my first answer must be the question, What do they mean by original sin? If it be the nature (as, for instance, in the thirty-nine Articles), that is not put away at all, but condemned in the cross. If it be the relationship and standing of the sinner, it is not changed till he believes. Only the cross is the adequate and glorious ground on which, God being glorified and the blood before His eyes, He can send to every sinner beseeching him to be reconciled; but that proves he is not, till he answers to the call.
If it be meant that sins are put away (which is not original sin in any sense), and we remain guilty of unbelief, it is wholly anti-scriptural. The Lord says, “If ye believe not that I am he, ye shall die in your sins.” And Paul, “Let no man deceive you, for because of these things the wrath of God cometh on the children of disobedience.” And men are judged according to their works, for the deeds done in the body. Only remember, with the vague words “original sin” we must know what they mean. The text generally, I suppose, applied to it is Romans 5:19. But this says nothing as to putting away. But it is never said Christ has put away sin at all.
Your affectionate brother in Christ.
Hereford, September 12th, 1873.
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My dear Brother,— … Here the brethren are very happy, and going on freshly and nicely, and their numbers increase, and now many come to hear. Things are in such a state, both in the episcopal body and in the various dissenting bodies, so much ritualism and infidelity that they feel they get nothing. This is the case in England, Scotland, and Ireland; it makes it more difficult for me to leave, but I have not relinquished the thought of being in the States again, if the Lord see well to continue my strength to me. Far on in one’s seventy-fourth year, as I should be then, one cannot even humanly reckon on anything very certain as to this, but it is a very pleasant thought to feel one is drawing home. But my heart is still in the work, only the Lord may circumscribe it in extent; I trust not in vividness and earnestness, but the contrary. There is a kind of work which I could do more than now, which all cannot, not the highest kind, but which the Lord may allow me. Very soon I expect to go to the north of Italy, where, though small, the work is going on well and growing. There is a young brother who has the gift of languages, who is efficiently, and more than, supplying my place in France and Italy for foot and mountain work—I am too old for it—for which I am most thankful. How good the Lord is! Our accounts from Switzerland are very happy; they are fresh, and getting on; and indeed in general from France also, though in some places there is languor: still, through mercy, my last visit stirred them up, and there is a good deal to encourage. But, though there is much to thank God for, how short we are of answering to all the love He has shewn us! I bless Him unfeignedly for His goodness, but would still be in the dust before Him, and for His whole church too. His word I find increasingly precious, and enlarging daily in the riches and perfectness of its teaching—that is as unfolded, for it is ever the same.
I saw K. P. S., who came to my rooms, was very gracious, said he was correcting and printing a new edition, as my tract had touched some part of his; but I did not see more than correcting by repairing breaches, and then propagating his views —not really learning more of Christ. He will stir up some I doubt not (for the Lord can use everything), but the result will be deadening… The Lord keep us humble, for it is only grace keeps us, and manifested to God always.
We had a wild start here of another kind, but it was met by the word, and there was mercifully an end of it; I do not know that the originator, though he no longer brings it forward, has been really adequately exercised about it…
Your affectionate brother in Christ.
London, September 20th, 1873.
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[From the Italian.
Dearest Brother,—Thanks for your letter; I rejoice much at the news from Como, and I hope that the dear brethren will continue to make progress, and always desire to learn the truth. In order to enjoy it really, the Holy Spirit must teach us. The difference is very soon seen between a truth received in the heart and in the conscience, and a truth known only in the understanding. The heart becomes tender, the will is broken, and Christ finds His true place in the heart; the heart is subject to the word; there is gentleness, and the spiritual affections increase. But as to yourself, patience is what is needed; we are servants of the Lord, and of all, for the love of Him… I enclose another article on Mark. I am at a conference in Edinburgh, and I have not much time. There are open doors, and I have had good meetings everywhere. At Carlisle the Lord has given great blessing, but it is the same everywhere. We have had evident blessing in our conference here in Edinburgh.
Your affectionate brother.
Edinburgh, October, 1873.
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My dear Brother,—Your letter was so long delayed by my running about the country and my letters after me (I have been up as far as Aberdeen, and in many places in the north of England) that it is very likely that your decision may have been come to before you receive this. I have been anxious about it. The Lord will take care of you… The thing that I fear is not seeking first the kingdom of God and His righteousness. It is not the time only that a similar occupation takes, but its having the prior claim, which is important. It alters the whole tone of the mind. Adding, if we are able, work (like Paul) is an excellent thing, but it only came in for the gospel. If you feel increased practical experience an object, it is all well, and though preaching when I could I should then give it its own place. But your heart should see what place you are putting yourself in; it may be very desirable you should have the advantage of the practice, if so, set about it heartily. But see whether you are going to be a practitioner preaching, or a preacher practising: it may be done, for a time, though this is slippery ground. But I have more confidence in our gracious Lord guiding you than in any counsel I could give…
Affectionately yours in the Lord.
Leeds, November 6th, 1873.
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[From the French.
Very dear Brother,—Your letter calls for a serious examination. I suppose as to the principle that we are clear on one point, namely, that we are bought with a price and that we are not our own—servants, blessed be God, in this poor ruined world, of the Lord by His great grace: and if besides the joy of being for ever with Him, there is one, it is that of being able to serve Him down here, the little while that we have for so doing, for it is only here that we can suffer with Him.
Then the question arises as to what He calls us—for you, dear brother, if God has really called you to the ministry of the word, or if it is only that your practical faith wavers before the difficulties of the path. You must remember that God tests faith; He never fails us, but He makes us feel our entire dependence on Him. I see this in Paul: he had a thorn; he was often even hungry: he learnt to glory in his infirmities that the power of Christ might rest upon him. But the result was that he was instructed to be in abundance and in want, to be full and to be hungry— “I can do all things through him that strengthened me.” Without were conflicts, within were fears, and he gained the knowledge of God as the One who comforts those that are cast down. Then it was worth while being cast down. But he was able to say, not who “causeth us to triumph,” but who “leadeth us in triumph”—having missed the open door at Troas, being in great conflict with regard to Corinth, but able to say, in order to be “a sweet savour of Christ,” wherever he was.
The question of his call to the ministry was certain. If grace had not sustained him here, he could have returned like John and Mark: woe be to him, as he always said, if he preached not, and he did so without his will (a[kwn): being sent assuredly of God, he could not doubt having been sent. The words of the Lord near Damascus and the prophecy at Antioch were too positive. Now neither our mission, nor any part of the work of the Lord, has this distinctness. Our word is not confirmed by accompanying signs. This does not trouble me. It demands more of the heart’s confidence, confidence in Christ, and that always does good. But it strengthens the heart greatly to be assured of it. Then if there are difficulties on the way, there are but difficulties to overcome. If I have not this assurance in starting, it is a question if I am in my place: in any case God can exercise us here for our good. Not only that, but when God has clearly called some one either by the ardour of his faith like Moses, or by any formal calling like Paul, He can put him aside. Moses during forty years kept the sheep of his father-in-law, and Paul had not any active mission, to reduce the fleshly activity which might mix itself in his work with the activity purely from God, and to make him learn his entire dependence. It was Barnabas who put Saul afresh to the work; then came the mission of Antioch. But the heart is in these cases always in the work, but retired with God, in such a manner that God has a larger place in the heart, and our labour is afterwards more directly with reference to Him.
There then, dear brother, is the question for you: Are you truly called to labour for the Lord? that is to say, to go about in His work, for we all ought to labour for Him. When we are, faith may fail; yes, but we are miserable if we abandon it, as Jeremiah said when he did not wish to speak any more, “But his word was in my heart as a burning fire shut up in my bones.” If it is only a fire that crackles in the thorns, it will soon be extinguished. But if you feel that the Lord has entrusted you with His word, has put it into your heart, not only for yourself, but for others (Gal. 1:15, 16), then fear nothing: faith tested is faith strengthened; it is to have learnt your weakness, but to have learnt the faithfulness of God, His tender care even in sending the difficulties, that we may be there with Him. And if you have the assurance that God has entrusted you with His word, do not be troubled if you are set aside for a time. One learns one’s lack of courage, at least, I have learnt it, but God takes account of what we are, gives us our thorn, that we may be humbled, and that we may feel that the strength and work are of Him. No doubt we have to judge our want of courage. For my part, it is my greatest test, the want of aggressive courage, and the way in which I shrink back before the coarseness of the world. But there is the look towards God who has pity for us.
Profit then by your present separation from the work to be much with Him. You will learn much inwardly in your capacity to go forward, much of Himself, then more distinctly if God has really sent you, which gives great inward power in following out the work. But do not doubt His faithfulness. It is forty-five years that I have served Him since I left nationalism. Oh, how ungrateful I should be if I did not testify to His faithfulness, and to His great and sweet and precious patience with His poor servant. It is a joy to me now to see others raised up to continue the work, and I hope better than I, for that can well be, though I by no means doubt of a special work in these last days. But the workman is another thing. I have laboured, God knows; but I have been more of a hewer of wood and drawer of water for those who have more courage. But we are what God gives us and permits us to be. God is reviving His work in Europe, and evidently, which encourages us, and comforts us, and gives in many respects an open door in spite of the evil, and often even by means of the evil…
Yours very affectionately.
[Date uncertain.]
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Beloved Brother,—I was most thankful to get your letter, and rejoiced over the department of ——, which, with the exception of one or two places, has always gone clopin-clopant. One sees daily how much need there is of pastoral service: here, in England, it is a sensible want, though, on the Whole, there is rather an arousing amongst them, for which I earnestly thank God. I am the more thankful for your service in these places, because I am grown old for mountain work on foot, and for those parts it is needed. I always found it happy, though hard work bodily, and France is much upon my heart…
B. tells me the conference in Italy is to be on February 16th: I hope to be there. I had thought to spend some time in Switzerland on the way, but this will be difficult, as I go now to Ireland by Bristol. The Lord will guide in theses things too. There certainly is a desire to hear in England when full and simple truth is preached, but the tares are wonderfully gathering into bundles. The poor Establishment seems wonderfully blind and incapable. It may be wise as to this world, but tends fast to Popery, the external camp of sacramental church religionism, from which God is just now calling out souls, and that to spiritual linking with Christ. The Independents are sinking into infidelity. The testimony of brethren is more definitely a testimony as to the state of the church around. God had, I believe, prepared it for this: but what a responsibility for us, and how much we need to be unworldly, and personally faithful! I am just publishing a tract that the real point is, not that the church got corrupted, but that the original principle of what is now called the church was a departure from the scriptural and divine ground. I am also bringing out another smaller one, that episcopacy has no scriptural or historical foundation; this, because it is leading people into Popery, as it did then. I do not expect now that the current that God has allowed will be stopped, but that those who are the objects of God’s mercy may be rescued. My chief work is, of course, preaching and lecturing, and there is an increasing desire to hear, and that outside brethren too. I got up as far as Aberdeen north…
The Lord keep us close to Himself. I have been cheered in heart somewhat—I suppose in looking to Him—as to the saints. I was pressed with the dread of worldliness coming in, and spoiling the testimony. “I stand in doubt of you,” says Paul to the Galatians; and in the next chapter, “I have confidence in you through the Lord.” This is a great comfort to me: everything from Him is a comfort…
Affectionately yours in the blessed Lord.
London, November, 1873.
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Dear Mrs. ——,—I have read the little tract, and it has made me clearer as to the ground these people are upon, and a curious experience I have had. Mr. V. was on the common ground of low Christianity, which leaves people open to this. “I have given up,” he says, “the expectation of being overcome with waywardness and sin.” No wonder Mr. B. P. S. had hold of him if this was his state. I treated this as a non-christian state fifty years ago. I may have been inconsistent with deliverance, but I do not see what more they have than what I got near fifty years ago, save that it is on false ground, on which it is impossible to make much progress; or at any rate their state, progress, and all is what I should utterly deprecate. It is not what frightens Mr. V. which frightens me, that is, the fact of communion not interrupted, or immediate consciousness of it, if it were. That is to me the normal christian state, only not talking of it—and it may be a means of awakening your mind to something it has not yet got. But I am more convinced than ever, since I read Mr. V.’s tract, of its positively lowering tendency—I mean of leading to a sorrowfully lower standard and style of Christianity than what scripture presents to us; what scripture calls “beholding with unveiled face the glory of the Lord.” I hold the difference clearly in my spirit. It may bring down Christ to give a quiet, trusting spirit down here, but it never takes the man up to Christ up there, so as to exercise the soul in conformity to Him there. It is a Christianity of grace for the earth, to make man, as man, rest here; not to make him sit up there and have his conversation in heaven. It may be a peaceful, but it is a human Christianity. No one can read the tract of Mr. V.’s without seeing it is all about V., not about Christ. Look at page 13, and see how it is entirely a state down here and a Christ for down here, that he is occupied with. Now Christ is for us down here, and most gracious and precious it is, but it is not a Christ up on high, to whom our affections are drawn up, and our holiness judged by our fellowship with that. I suppose Mr. V. never had been set free, and of course as to that, it is deliverance to him; but in making this an object which occupies us, it keeps the soul down here —perhaps undisturbed by positive evil, but not rising up to Christ; and as the energy of the system declines, a constantly lowering standard; but at best, it is a Christ known for what we want down here. Promises are realised, not Christ; and promises for us down here.
I cannot but think Mr. V. never really knew God’s love, and what always strikes me, is the fuss they make about what I take to be the normal state of a Christian, varying in degree of fulness, but always the truth of his condition—unbounded confidence in unbounded love, and love known in Christ, and enjoyed for its own sake. Look at the promises referred to by Mr. E. P. S. in page 4: to what do they refer?—realising Christ and spiritual conformity to Him in glory? Not a word. They refer solely to life down here. When I turn to John 15, where alone what is scriptural comes in, I find a teaching totally foreign to Mr. S.’s. His is entering by an act of faith into this trust and confidence, believing a promise. What is in John? “As the Father hath loved me, so have I loved you: continue [abide] ye in my love. If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.” Then, “these things have I spoken unto you that my joy might abide in you and your joy might be full.” If I take the context, I do not find a trace of what Mr. S. teaches, it is far and wide from it. Consequently I do not find in St. Paul exactly the kind of quietness and constant triumph that Mr. 5 speaks of and expects. I read, “I was with you in weakness, and in fear, and in much trembling”: “without were fightings, within were fears; nevertheless God, that comforteth them that are cast down”—he repented of writing an inspired letter. I admit victory is ours, and to be “in nothing terrified by your adversaries.” I recognise peacefulness of heart in entire confidence, in the Christian’s path down here; but I do not think a Christian can seek Christ up there, nor in connection with His interests and His service here without experiencing a deeper knowledge of self, and the subtleties of self and the flesh, and distress through the craft of Satan and the mischief he does, than Mr. S.’s system knows anything about. I read of thorns in the flesh—messengers of Satan to buffet. I read of “If need be ye are in heaviness through manifold temptations.” I read of great anguish of heart, this I admit was in service, but you cannot separate the state of soul from service. It is peace in life, not the sentence of death in ourselves: and I hardly think rivers of water flowing forth mean speaking of one’s self or of one’s own joy, though it may sometimes in the first overflowing of it be natural and right. But to turn grace into this channel I am sure lowers Christianity.
I have no disposition to give up what I have got, and get assuredly in Christ, for what I find here. Assuredly not. I think I know what they have gotbetter than they do, but it is occupation with their state and not what is in Christ which is before them. I could say more than this, but I prefer resting it on simply scriptural grounds. I recognise the joy of finding true liberty in grace, as I did in my tract. Very likely Mr. V. has found it. It may be you have not; so that it has a charm for you, but I am satisfied it is a system which lowers the whole character and tone of faith, and tends to keep the soul from all that is most precious in the revelation of God. I know I am a poor workman, but I would not have the system on which they work for any consideration. It is too much a Christianity for oneself, and not oneself in and for Christ. The whole platform is a different one, but I must not go any further.
Yours truly in the Lord.
Dublin, December 23rd, 1873.
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Dearest Brother,—I was very glad to get a few words from you, though I had gladly heard from your letters to others how you had been getting on, and through mercy encouraged. I am one who has nothing sanguine in his nature, and I suppose you will meet with conflict and opposition, but if the Lord work none can let. And we have rather the promise of an open door, and none can shut it. It is strikingly so generally at this moment at any rate. Unless the gracious Lord specially interfere, one may, I suppose, count that it will be a slow work; yet I know all, and all hearts too, are in His hand; nor would I limit His working, as none can His power—not so, dear brother, I call it to mind that if it be slow your heart may not be discouraged. In the midst of corruption and superstition, it takes much patience to wait on souls for their full deliverance; but grace and redemption clearly seen, does deliver, the rest passes away as a cloud. Though a habit of mind it is really Satan’s power, and is gone where Christ’s power is, and the Son and the truth have made free. When I began we were as nothing, but I find as much or more exercise of faith, now that the work has extended over a wide space, and many souls are to be thought of, as when we were a despised little band. Yet, I thank God, I do trust devotedness is growing; and under grace, growing infidelity and superstition bring many souls to hear where a full Christ is preached. Complete salvation I find of all moment now. It strikes at the root of all superstition, and builds up the soul on an everlasting foundation. Blessed comfort, fruit of infinite and perfect love! And soon we shall be like Him and see Him as He is. Unspeakable joy and wondrous grace! We wait for His Son from heaven. I feel specially thankful to the Lord for His gracious leading in this eastern matter, and pray that you may be every way guided and helped. You need it, I know well, but may count on it, waiting humbly on Him. I well understand that you can judge better than I can of the openings and leadings of the Lord. But since you spoke to me of the Copts, I trust Alexandria may not be given up in the attractions of Syria—I speak only from the interest awakened in my heart as to it.
The Lord be abundantly with you, dear brother. He is a sure infallible help to those that trust Him, and soon we shall see Him as He is.
Your affectionate brother in Christ.
Dublin, December 29th, 1873.
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Dear Brother,—I write a line, not having been able to see you in my very hasty visit, to sympathise with you in your present trial, quite feeling hew real a one it is to you. I enter not only into the way this would exercise and naturally prey upon the mind in all its thoughts—“the multitude of thoughts within me,” as the Spirit of God deigns to speak. It is a serious trial to the father of a family, occupied as you are, to be deprived of sight. When the outward trial of being thus rendered comparatively helpless, brings all the heart into exercise, the subjection to God’s will, the humbling ourselves under His mighty hand and contentment with whatever lot He may assign us—and besides the question of an humbled will, there often arise doubts practically of His love, an impugning of His wisdom and almost a preference to be out of His hands, what Elihu calls a choosing iniquity rather than affliction. I do not say that this has been produced in you at all. I speak of the trial and temptation when such a case arises, and I speak of it, dear brother, that you may be helped by the remembrance of our Father’s love, and turn at once to Him, and the assurance of His love. “Remember that God, even our God, has better thoughts for us than rest or a portion here. He is educating us for a blessed and eternal rest, free from evil and all that would cause it, and He is bent on the blessing of His children; and moreover He is bound by His holiness to purge us suitably (though most graciously) for the place He has called us to. How often He lets Satan do this painful work, and try and sift us as Job! But His hand and will are behind it all. He gives His saints up to Satan’s hand to a certain point, but only so far as to bring the heart fully to a bearing before Himself, and enter into deep questions with it, breaking down its pride. But not only was the tempter absolutely limited in what he was to do to Job, but it was the Lord who first proposed his case to Satan. He had His own end in it, as we see: Job gets into blessing with a knowledge of himself and of God, incomparably beyond what he had before. In all these cases, therefore, though Satan may sift’ and try us by a thousand trials without and thoughts within, our business is to think on His hand and love who originates it all as to the ultimate purpose. By its being the enemy the soul is sifted in it, tempted to murmur. God could not do that: and what flesh is, is fully brought out to us, and there is a giving up of self, which enables us infinitely better to appreciate God. Be assured then of His love. “Tribulation worketh patience: and patience, experience; and experience, hope: and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.” But for this we should murmur and complain—think God in spirit, if not in judgment, hard and wrong. With the sense of His love we are more than conquerors: none of these things separate us from it. May we know that it flows from love, a love we have known by His not sparing Jesus, and by every step of His life in a world of evil. A Jehovah of Israel stood engaged to bless, and punish in government, most patient, no doubt, but still in government, which manifested outwardly the sense He had of such and such conduct. But the Father stands engaged to much deeper work. He keeps us in His own name as a holy Father, and thus deals with us according to that which, as such a Father, He would work in our souls. For such a blessing He is bringing His children in inward life to Himself. Alas, how much there is often to be done in us! Do not faint therefore, dear brother, if a rebuke is come thus. He speaks to you as a Father (and what a Father!) to a child—chastening whom He loves. Trust His love; trust it for yourself, for your family, for everything —be assured nothing escapes Him: and you will find in the end that it is not an ungracious act He has done. Let the thought of grace and of His perfect love come in between you and all your thoughts, and you will find His hand sweet though it smite you, and Christ your eternal portion sweet in a way you never knew before. The first feeling may be merely bowing to His hand and will; the next, the sweet recognition of His hand of love; and then, in a heart weaned from other things, a capacity to discover the excellency and enjoy the grace of Christ, which will make you bless the day the Lord sent it you. Be assured His love makes no mistakes with us. It is certain and infinite. We know it, poor wretched sinners as we are, by the gift of Jesus. And oh! what is our eternal portion in grace—yea, glory with Him—compared with wearying troubles here below? Better suffer in a world of sin. The manner of it must be such as makes us feel a good deal, or it would be no use.
May your soul be kept in peace. The Lord be with you, and work His whole work of inward blessing with this trial for eternal joy.
Yours affectionately in the Lord.
[Date unknown.]
* * * * *
My dear Brother,—I have long been thinking of writing to you and anxious to do it; when I tell you that I disposed last week of above fifty letters, you will not be surprised that I have not accomplished it. But I had a good time in Dublin… At Belfast we have had very good meetings—except Lord’s day, readings morning and evening, and good attendance, and interest, and I have got a little acquainted with them. This is all I have as yet been able to do in Ireland, but only a fortnight there; there is encouragement in the work…
I find daily the gospels more and more precious, I mean what Christ is in them. There is a perfection in His path there is nothing like; indeed, we learn what perfection is by it. The scene of Gethsemane in Matthew, where He was to suffer all as a victim, has rested on my spirit with astonishing power.
I gave the elements of it in——,24 for that is all one can do.
Affectionately yours in the Lord.
Belfast, January, 1874.
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[From the French.
* * * At the present moment the Spirit of God is evidently working in His grace. It is sweet to think that it is He who keeps doors open, and that if He does so none can shut them. Evil is progressing rapidly, whether it be superstition or unbelief. There is shamelessness on the one hand, superficiality and want of any fixed principle on the other. “Truth,” as Isaiah says, “has fallen in the street”; but at the same time there is a great activity of the Spirit of God underneath all external forms, and everything points to the Lord’s coming. Old things, everything established, is crumbling, is powerless…
In fact, from Luke 9:51 to 18:34, the Lord is on His way to Jerusalem. The story of blind Bartimseus forms in the three synoptic gospels the beginning of the last days at Jerusalem. Now this journey is interrupted by discourses, which all relate, however, to the introduction of the new system, and the setting aside of the old order of things. Luke introduces the new order, the things in which we find ourselves, rather than the kingdom to come… For my part I often go back to the gospels in order to study the precious Saviour Himself. They are full of the richest instruction. I have much enjoyed Matthew and Mark all this time. The Gethsemane of Matthew has just now interested me deeply: Jesus a victim without human resource; man completely fails Him. See how He turns from the deep anguish of His prayer to His disciples who were sleeping. His gentleness betrays no other emotion than love for them. What calmness! The soul which at the very moment was trembling with agony at the thought of the cup which He had to drink, shews only the gentleness which finds an excuse for His poor disciples, while reproaching Peter with a tenderness sweeter than praise. But I stop…
Belfast, January 7th, J 874.
Dear——,—I was very glad to hear of your getting on so happily in New Zealand. The circumstances there call for wise and holy walk in all concerned in the work. I suppose you are more occupied with evangelising than with church matters, but it was just this that dragged down our dear brother——into co-operation with what now he sorrows over, and from which he has with so much faithfulness and self-judgment, in grace, got free. The danger is to connect the gospel with what dishonours Christ. I see they have now at —— determined not to receive commendatory letters from Bethesda. This is well, and so far is honestly caring for the Lord’s glory; but a principle has been evolved through this question, whether the church (an assembly) is bound to maintain the truth, is denied itself if it allows defilement, and whether if persons continue in communion with those who deliberately receive such, they are not thereby themselves unfaithful. Are we not to keep ourselves pure? Thus a person comes to——from B. and he will not break with it. They do not take B.’s letter in his favour, but they receive him who is morally one of the givers of the letter, and partaker of the evil which makes them refuse the letter. Where is the consistency of this? I have no unkindly feeling against B. as such, but I am bound, surrounded by a form of godliness denying the power, to keep myself pure. Is a gathering in the unity of the Spirit faithful in its testimony to Christ and the holiness of Christ’s claim upon it? I desire the largest, fullest charity to every member of Christ’s body, but it is not charity to acquiesce in sin in their walk, but the contrary. I must keep my own walk pure and faithful to Christ. I should in your place not occupy myself directly with it; but do not, in any wise, mix the gospel and your ministry with what is not faithful to Christ. It is unfaithfulness in ourselves, and helps on unfaithfulness as to Christ in others. The way they are gone down in England in every respect is frightful, though I doubt not at B. itself there are many dear saints.
“In Ireland, especially in Dublin, there is considerable blessing and increase. A number of small gatherings, sprung up in various places, need care and some quiet godly person, able to edify, to go amongst them. As to numbers, they increase everywhere as a general rule. The Lord be abundantly with you, and keep you very near Himself. Letters are so long going and coming that much may be changed before this reaches you, but not in the truth of the word. Keep close to Christ in your own path and all will be well, and in fellowship with those that call on the name of the Lord out of a pure heart.
Affectionately yours in Him.
* * * * *
[From the French.
Very dear Brother,—It is indeed a great blessing to find ourselves tranquil in the midst of the agitation which reigns. Nearly fifty years ago I remarked that, when speaking of shaking the heavens and the earth (Heb. 12:26), Paul says, “he hath promised.” I, a conservative by birth, by education and by mind; a Protestant in Ireland into the bargain; I had been moved to the very depths of my soul on seeing that everything was going to be shaken. The testimony of God made me see and feel that all should be shaken, but… that we have a kingdom that cannot be shaken. Only we need that spirituality which detaches from the world, and attaches to the invisible things, in order to be free from the sorrow which the thought gives, that all the surroundings of our ordinary life, with all its associations of ideas, are to be overturned. If I live in heaven, if my surroundings are there, my citizenship, if I am waiting for the Lord, instead of everything for me being shaken, all can only be perfected in glory; but in so far as we cling to what is earthly, the shaking, the uprooting of that which is second nature, is painful. A tree lives from its roots. How upset I have seen some of your old Genevese, when the fortifications, that had been raised to repel the attacks of the Bishop and Duke of Savoy, were destroyed! If was no longer their old Geneva; the town was improved and enlarged, without doubt, yet it was not their Geneva. But the bulwarks, the wall of the heavenly city will not be removed. This is a great consolation; but, as I have already said, it supposes the heart to be there. For my part, I am perfectly quiet.
Now all institutions are being assaulted, if they are not already thrown down; and the great whore, without strength unless given to it by the beast, loudly proclaims her intention to ride upon the beast. Here, as well as elsewhere, these men proclaim it aloud. It is a plot, well organised at Rome, and systematically carried out. But if the floods rise, the Lord«is above the flood, mightier than the noise of many waters. They rise, and plot their own ruin, even in this world., for judgment is coming. But our kingdom is in nowise affected, it is beyond it all, and the Lord whom we serve is above all. Besides, what peace do we not find in communion with the Father and the Son!
We do not sufficiently see that the things which are not seen are revealed to us. That which “eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him; but God hath revealed them unto us by his Spirit,” communicated by words which the Holy Ghost has taught; and, lastly, these things are discerned by the Spirit. These are the three steps in the knowledge of divine things. Then, also, he who has seen Jesus has seen the Father.
February 5th, 1874.
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[From the German.
Dear Brother,—I may possibly see you yet again. It will be a great joy to me; I am going to the south of France to attend a conference, and, God willing, I must visit Milan and Switzerland. But those visits will be very short.
With regard to converted children, my conviction entirely agrees with that of some trusted brethren I have consulted. First, one should be quite clear as to the conversion of the child, because children are without hypocrisy; so sensitive are they, and subject to the influence of impressions, that they sincerely believe they feel all, and do indeed feel what is at work around them. But if they have been actually and apparently converted, we should by no means persuade them to break bread. Let that arise, naturally in their hearts, and if they desire to do so, ascertain if they are capable—of course, as a child—of discerning and acknowledging in it the body of the Lord; not to drive them away, but that they may do it with spiritual insight and true faith and understanding. It is not to be expected of them that they should explain everything like theologians, but that they should understand it is with you a matter of faith from the heart, and realisation of the broken body. If they are actually in the care of believing parents, there is not so much danger. If they have much intercourse with the world, it is well to be assured of their firmness. One must remember that they have not yet been tempted and tested by the allurements of the world; and there lies the danger, supposing that they are really in Christ. It often happens that what they have longed for while subject to influence exercised over them without feeling the check, becomes subsequently a hateful check and nothing else, and they abandon what later on perhaps they would have longed for. Hence the importance of that of which I have already spoken—that they should be in the. company of christian parents, by whom they may, as time goes on, be guarded and brought up before the Lord, that they may be cared for in a christian way. Invariably so soon as they are in active life, the world and lusts come in, besides the hope of a future in the world, to tempt them. But if the work is deep, conscience secures their apprehension of the Lord’s supper, especially if the parents are faithful and the children are accustomed to care of every kind. Or if there is proved faithfulness in the child, then nothing hinders their breaking bread. It is by no means a question of right, but of that which is altogether best for those that according to the will of God are under the government of others.
This is what has occurred to me in the attempt to reply to your letter. May God Himself lead and guide brethren in this respect, and in their dealings with the lambs of the Good Shepherd. And may they feel that it is a common care for all, and may they be of one heart about this matter. Greet all affectionately.
Your attached brother.
Paris, en route [1874].
* * * * *
My dear Brother,—I am very glad that your dear boy is getting on so well, and still more that he is simple under it, and thank you for letting me know. I do trust the Lord may keep him, but you may (and they) be assured of my unfeigned interest in them. It is said the child is father to the man: this is true as to certain faculties, but in many reflective and working qualities it is not the case; they are hidden, and come out by being called on, so that a clever boy is not always a distinguished man. Acquiring may come early, but the reflective use of what is acquired comes later. It is said the little niggers get beyond the whites till fourteen, and then drop back behind them. I do not say your dear boy is a nigger even in faculties, but only you must not count even humanly that matured age will eclipse his competitors as a younger one does. If he work steadily, that is the point for him now and then, and I am sure that you cast yourself on the Lord for that, and for better things for them, for “one thing is needful.”
Here I think there is much to encourage. It is quite the day of small things, and more a testimony to Christ and the walk that becomes His than any large winning of souls. Still there have been conversions, and decided progress among the Christians; two new meetings, and another where those labouring wait as unwilling to hurry till the materials are in a christian sense fit.
The general state of things is miserable enough. For instance, at Rome, the Baptists, who made such a noise about——, an interesting case, and who are in the front there, have forty inscribed on their list; it is well if they have ten at their meeting. But the worst is the little regard to morality. It is a people thoroughly demoralised, and money everything, and when evangelists are paid they are often what they ought not to be. The stricter discipline of brethren is here a resource for the heart and conscience.
As to my Italian, I was plunged into a conference the day of my arrival, but though I do not undertake to preach, I am pretty much at my ease in explaining a chapter, now that a few days have rubbed up little previous knowledge of it. There are several very nice brethren, and there is a great deal, as I have said, to encourage, though the work be very small in appearance. I am most thankful to hear—— is at peace. I trust he may rest wholly in Christ.
Your affectionate brother in Him.
Milan, February 23rd, 1874.
* * * * *
Dear ——,—I have read R.’s account of what is going on in Edinburgh. I rejoice, am bound to rejoice, in every soul converted—must do so—and saved for ever. Nor do I doubt Moody’s earnestness, for I know the man well. I see too that God is using extraordinary means to awaken His sleeping saints, and the different systems are so steeped in darkness, that it is only by such means they can be roused up a little. But I am not carried away by it: as to the result of it as a whole, it will not last. If a soul is converted, it is converted, and that is a great thing, and will last, but no work it produces will last. I fully judge it will foster worldliness in saints; it will foster heresy and false doctrine. This may surprise you, but I am satisfied it is so. And beside this, the work will be superficial. I do net trust myself in my natural dislike to what is excited and dramatic in religion, but I cannot conceal from myself what I have just said. Already I notice in R.’s paper what I believe to be mischievous false doctrine, stated as if it were very good, without any comment.
My thought amounts to this: individuals may be converted; we must rejoice at it; the effect on the church of God will be mischievous. I do not say that the disappearance of the work in the majority of souls moved should surprise us. One of four only lasted when the sower went forth to sow; but there was no false effect of a false way of doing things then. “These men are not drunken with wine as ye suppose.” “Be not drunk with wine.” I have always to check what my nature would like of quietness, but this does not affect my judgment of the whole scene and form of work. At Newcastle Christians (not “brethren” —they might be thought prejudiced) thought that perhaps one in twenty might stand, that is seventy-five out of fifteen hundred alleged conversions. But seventy-five souls are infinitely precious. But the effects are what I think of, and what I have also seen. I am told that Mr. M. is clearer as to grace through——’s tract. It is a great mercy for him if it is so, and I thank God.
I write to you because your report of the wonderful awakening reached me, on reaching Dublin after a tour a little round. I trust many souls may be really converted and stand fast in the Lord.
[1874.]
* * * * *
Dearest——,—The question as to what the testimony to be rendered is, is one of great importance—what to put out before souls; but the passage (2 Tim. 1:8) is as simple as possible. Not to be “ashamed of the testimony of the Lord” is the testimony itself—not what it was. He was not to be ashamed of bearing witness to Christ the Lord. Paul was in prison for it; Timothy was not to be ashamed because shame was put on him who had borne the witness, but to partake “of the afflictions of the gospel according to the power of God.” Persons who live in the ease of Englishmen do not know what it is, but where Popery is rampant and liberty unknown, to be put in prison, or taken by the gendarme daunts and cows people. The world’s reproach is on them. How many remained with the blessed Lord when He was taken, or with Paul even when he was? They were ashamed of the testimony of the Lord and of His prisoner—without considering what the various exigencies of the church were to give a character to this testimony. Indeed, in such cases this development has no place. The testimony reduces itself to its simplest elements—not being ashamed of Christ, set before the world in testimony…
There is good in Italy: at this moment, Satan seeks to trouble them partly by attracting publicity by the flight of a poor girl from her home by violent persecution, partly by efforts to raise the question of Bethesda among those who know of course little of the facts, when, wearied with the nothingness and even sometimes bad conduct of the paid agents, they turn to something better. But God will turn all this, through grace, into good. Only I see the devices of the enemy at the moment, but I do not distrust the Lord. There is progress, and the kind of work I feel needed, though more aggressive, may come in time…
As to the work at Edinburgh, I dare say there may have been conversions, and one must bless God for that. But Moody before he came to England denied openly all work of grace in conversion, and denounced it as diabolical in his own pulpit. I hear he has got on in this subject, that M.’s tract did him good, which is in a great measure a résumé of brethren’s teaching; the author not concealing in his intercourse with others where he learned it. But some of Moody’s false doctrine was taught in his public ministrations at Edinburgh, according to R. and M.’s account, which no doubt is correct, for we discussed it at Chicago, and he held it there, namely, that no man is condemned for his sins, but for not coming to the refuge—sins are all borne and put away for everybody.
I am quite satisfied that the Scotch revival will make Christians more worldly and godliness more superficial than ever where it works. It takes means and avows principles which make un-worldliness and spirituality impossible, and will make indifference to Christ’s will, and to evil in the church, more powerful than ever. But then poor souls, stirred up by what was going on, and brought to hear that there was salvation, and that they needed it, may have been met by grace, and have found life and Christ, and that is joy. All the rest will, I believe, be positively evil. It has stirred up Christians, but to throw them on what is routine, not personally on Christ, and what will not really meet their need, and on working—which is all right if flowing from Him, but not as replacing Christ for peace and blessing. Next year I will tell you the rest, and shall always rejoice in every converted soul, and so will the Lord. I know the effect of the system in America and under Moody’s own care. Here it is new, and may awaken.
There is blessing in Switzerland: of Italy I have spoken; the effort I have referred to is the rousing of the enemy, but the Lord is the strongest… . The Lord has His own way of doing things. We must expect the enemy’s working to oppose, and look to the Lord and His grace.
Yours ever affectionately.
March, 1874.
My dear Brother,—I have reserved my answer, which I could not send at once, till I arrived here, as I thought you would be interested as to the Lord’s work and the state of things. After leaving Ireland, which I should not have left, so full was the work on my hands, I went to the south of France, to spend a fortnight with the brethren labouring there, our ‘Guelph’ meeting. Besides the brethren of the locality and neighbourhood, there were seventy-one, a few of them young brethren interested in, though not occupied as yet in, the work; the rest, labouring brethren from a large circuit round. We had, I trust, a very profitable fortnight, and the happiest spirit reigned amongst the brethren. We read Acts, Romans, 1 and 2 Timothy, Daniel, and the first chapter of John. In the evening, lectures, as there was a great desire to hear in the place; and we had crowded meetings, I trust with blessing and testimony to those around. At Nimes, a large town, where I thought perhaps from circumstances I might not even have gone, great numbers had to go away. One thing that has brought many to hear is the open infidelity of Protestant clergy, so that while endless questions are raised in the people’s minds, serious persons are driven to have truth elsewhere.
But what a change since I was there some twenty-five years ago, just picking up here and there a soul, with a little company in a room to hear, and they, uncertain. Where we had the meeting —a large village—there was no meeting, and one or two Christians at most, who have never come, save just to hear. Still I have felt there has not been the power there ought among brethren. Free churches, so called, have been formed, and though unequivocally formed of those who had not courage to break with the world, yet I feel there ought to be power with brethren to gather such, or at least, leave their consciences self-judged. It is poor work to form them on their own ground of semi-worldliness; and that is what the Free church does, but it is an evil, because it quiets their consciences. In these quarters they only subsist in imitating brethren; have the Lord’s supper every Lord’s day; different brethren break the bread, and there is liberty of ministry. Otherwise they could not subsist; too much light has spread, but all this is hollow work. But I think it is humbling for brethren to have it by them, for I cannot but feel that more spiritual power would have put them in their place. Their minister, for they have one, though he disdains his place as chosen pastor, said honestly before us all (he came several days to the meeting), that he had learned almost everything from brethren, but then such always spoil it: he taught the Lord’s coming, but made a strange mess of it—none of them in the church’s place; they never can: however, my intercourse with him was fraternal and happy so far. I spoke three times at Nimes on the Lord’s coming, and there was the greatest and increasing attention. I was afterwards at Marseilles and Cannes, the Lord helping and blessing. The brethren in general are getting on happily all round those parts, and in two places, where they had been in a low state, the Lord has put to His hand in blessing. Still in one corner there is need of rousing and an efficient workman. But religiously the whole state of the country is changed: there are fifty Christians for one when I first came, and therewith the National body publicly infidel; so that not merely Christians are at their wits’ end, but the government have taken up the question on some petition to the Senate. The Roman Catholics say openly the Protestants are destroying themselves. The doctrine of the Lord’s coming has spread everywhere astonishingly: all are aware of that; and the feeling that we are in the last days. Here God is working evidently, but things are in more confusion than anywhere. An American Christian who, I know not how, supported several labourers, is, I hear, giving the Italians up as hopeless. He wanted to found churches, and they dread the clergy. Then you have the old Vaudois, English committees, the agents of Bethesda, the Wesleyans, all seeking to subvert Popery, and gain proselytes, meddling in the work; but with that not a few devoted men labouring with and for souls; and souls, thank God, won, for He is above all. The Italians who do their own work are after all chiefly followed. One of our brethren, an Italian, is settled here, and there is a little gathering. I came to see them, and have intercourse with some labourers interested in the truth, and who have received the Lord’s coming, as indeed a good many of them have. We are to have another Swiss meeting of brethren at Geneva; one or two of them purpose coming there. I cannot speak Italian, so my work is a patient and quiet one, not public, I mean as to preaching; but I understand it, and they understand French, and so we get on— occasionally for a few an interpreter, in the brother with whom I am, and I trust the Lord is with me. It is only a visit. I have not forgotten America: the Lord willing, I shall be there this summer. I admire the Lord’s goodness in helping me on even here, when I knew not the language…
Ever beloved brother, affectionately yours.
Milan, April 5th, 1874.
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Dearest Brother,—Though I have delayed answering your letter, it was not through want of interest, but not only was I occupied rather beyond my force, but knowing by yours that you were gone to——, I knew you would not receive mine till your return. But my mind and heart have been occupied with your work, and I trust in a measure before God, for I saw that the difficulties of the work began to come on for you. This is always so. It is His will that we should be thus exercised. The first sign and constant sign in all the others of an apostle is patience. We are “strengthened with all might according to his glorious power unto all patience,” and then the rest of the verse as to others who seem obstacles, and ourselves with God—“and longsuffering with joyfulness.” This longsuffering is of all moment. But we must be near God to be able to be largehearted and firmly decided at the same time. The secret is to identify God’s glory, and His people; this would have led Moses to wish himself cut off for them with God, and cut them off when down with them. He puts His tabernacle far off from the camp, very far off; but while Joshua always remained there, he went into the camp for the people. We cannot be too far from the camp, which is going into utter ruin visibly. What it required simple faith in the word to see fifty years ago, now stares people in the face; but Paul could declare the wrath come upon the Jews to the uttermost, on account of their state, contrary to all men, and not pleasing God, yet have great heaviness and continual sorrow of heart for them. I say all this because I know that .there is a kind of opposition very trying to the spirit. God has made me a lonely person; I never expect to find help in what is not out and out for Christ only, so that I am less disappointed, and go on my way looking for what God will give. Christianity works by what it brings, not by what it finds…
The more we go on, the more we shall find that most Christians will not follow. They do not give up Christ, but have not faith to go right on in the path He would. The christian world looks for great results. It is not the time. In the midst of the evil surrounding, the first point is to have what is true and solid, especially to begin thus. In a closing dispensation this is specially the case. This was the Saviour’s work. I do not know if I ever told you how Jeremiah 15 acted on me at the beginning. Sometimes he represents Jerusalem beloved of the Lord, as the church is: then its state is before him, and he feels all its evil, yet declares he stood in the gap for it; and in the latter part of verse 19 gets his special directions from the Lord how he is to be His mouth; they were moreover to return to him, not he to them. With this we have the gospel to sinners, but in the professing world this is our path. Do not expect others to go with you who have not under God counted the cost, or rather, been directly moved by Him, but expect Him to work by the truth and grace you bring. There will be first last and last first; but He will never fail us—the feet I always say in the strait path, the heart as large as you can. But, dear brother, if disappointed in some, the doors being open, as you say, you have only to thank God and take courage. How thankful I was to get your letter, and know that the doors were thus open, I need not say. I blessed God with all my heart. For indeed you have much to thank Him for. To you the state of the church around is more as a new thing pressing on you. I am afraid of taking it sometimes too quietly, too much for granted, yet God knows I laid it to heart when that Jeremiah 15 took all its effect upon me, and I have laboured on these fifty years (save two or three) in the sense of it, and the gracious God has kept me hitherto. Never mind the plotting. The Lord knows it all, and if we do His will faithfully and graciously, it is His part to occupy Himself with that, and we can pray and commit it to Him. In Switzerland, where I am, the Lord has been and is-blessing. Things are breaking up so fast in Europe, that it throws earnest persons on truths and a path they once despised. I have been in Italy, and there, though quietly, there is real progress, though the day of small things… Europe greatly requires an old labourer, and particularly England, but I do not like giving up the States. Were I not seventy-four I might think of both. In Canada blessing continues. I write you all this as, far away, news of the work is always refreshing. In general, though we might be very different, it is a time of blessing…
Affectionately yours in the Lord.
Yevey, April 12th. 1874.
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Dear Miss ——,—Of course every Christian is a servant of God and of Christ. But service in every house is different, one may be a butler or a scullion boy. There is moral authority in a gift. Official authority is another thing. If I have the word in power, I shall have authority in the consciences of those to whom it is addressed. The word shews distinctly the relationship in which we stand to this moral authority: 1 Corinthians 16:15, 16; 1 Thessalonians 5:12, 13; Hebrews 13, where “they that have the rule” is the same word as “chief men” in Acts 15:22. 1 Corinthians 11:5 applies to no meeting of sisters. It might be in their father’s house, without any formal meeting at all, as Philip’s four daughters. It refers to inspiration, not to teaching. A woman is not suffered to teach.
April 28th, 1874.
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To the same]
Two things are forbidden to women, speaking in the assembly and teaching anywhere. This makes the matter to me very simple: silence in the assembly and never teaching.
If a reading meeting be in a private house, and practically a private meeting, sisters are free. I believe that comeliness will restrain them where brethren are, but as in a private house they have the liberty of speech. The moment brethren assemble as such in the Lord’s name, then their place is silence; also asking a question, may be, as you say, covert teaching. A meeting in the meeting room of the assembly takes more or less necessarily the character of a meeting of the assembly, if it is open for all to come. There are, if there be liberty, many things connected with comeliness which must guide us. “Doth not even nature itself teach you,” says the apostle, and everything is beautiful in its place: the women had a lovely one in the gospels, and even in the epistles. They are found clinging round Jesus when the disciples were not, but it is their own place—devoted attachment to Him, not any public teaching. God’s order brings more progress than any superiority of intelligence. As to having faith to keep silent, I believe that trusting the Lord could make them to be silent when they fancied they must speak, but it is really a matter of decorum, not of faith. “I suffer not a woman to teach,” &c. I believe I have answered all your inquiry as far as I am aware, and I trust the Lord may guide you in spirit and in heart.
Yours very truly in the Lord.
1874.
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* * * I am delighted sisters should work in their own sphere: I find Tryphena and Tryphosa and Persis, and so Priscilla. I know only of teaching, and speaking in the assembly, which is forbidden them. There has been a great deal of working outside woman’s place lately, which has given occasion to speak of it. But helping an ignorant woman and free intercourse with them is all quite right, or children. I hope sisters may, all they can, labour diligently in work for the Lord. It may of course slip into teaching formally, and then a woman is out of her place. If she sets up a regular lecture, even if there were only women present, I should hold it to be teaching in the apostle’s sense. She is then a doctor or doctress. A female M.D. is different to you giving homoeopathy, and yet in one sense you are doctoring, but you have taken no doctor’s place, and the difference is very intelligible. The quiet communication of the gospel, or even conversation with men, if in a natural, seemly communication, is all quite right.
[Date unknown.]
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Dear Sister,—M. M. asked me from you how far sistermight break bread together in a place where there are no brethren-With regard to our position in Christ, it is clear that there is neither male nor female, but we are all one. But upon this earth, there is a certain order which becomes the house of God, as it is found in the word. So I do not believe there is anything wanting in the validity of the Lord’s supper, if sisters take it together, but evidently it is an exceptional case. Thus if christian women were in a desert island, I do not see why they should not enjoy sometimes the Lord’s supper. You are rather so,25 as far as isolation is concerned, but not concerning the world with which you are surrounded. Thus, I think you cannot do better than what you are doing, if I have understood M. rightly, that is, not to take it regularly. It would soon become a kind of testimony of an unnatural character; but taking it from time to time, when you feel the want of it for yourselves. It is still a more private act when not done as a regular thing like an assembly, but only for the want of your souls, and you would not go out of your place.
Be then of good courage, dear Mrs. ——, as also the sisters that are with you. The Lord is with you, as with others outwardly more favoured. I have often seen isolated souls, if they kept close to the Lord, making more progress than those who enjoyed greater spiritual advantages. The latter thought that all that they enjoyed was of their faith, when it was not, whilst what one possesses alone, at least one possesses with God; and in reading the word with some helps given to aid you, the grace of the Lord gives the best food and true teaching, for He is full of grace and always faithful. Count on Him and look to Him, and all will be well. Soon we shall see Him. Peace be with you from Him. Salute the sisters from me, although I do not know them.
Your devoted servant in Christ.
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24 [Collected Writings, vol. xxiv. p. 292. See also Notes of Address (given at Rathmines, January 1st, 1874), Collected Writings, vol. xxi. p. 99.]
25 In Russia.